anye ca dehinaḥ yajñādijāti yajanti svargakāmāste punyalokeṣu dehinaḥ.
“And others, embodied beings, born from the sacrifice, etc., worship for the sake of heaven; they are embodied beings in the virtuous worlds.”
Structure
anye ca dehinah yajña adi jāti yajanti svarga kāmaḥ te punya lokeshu dehinah
anye ca (other) dehinah (embodied beings) yajña (of sacrifice) adi (and so on) jāti (of type) yajanti (perform) svarga kāmaḥ (desiring heaven) te (they) punya (virtuous) lokeshu (in worlds) dehinah (embodied beings become)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| anye | anye | pronoun | nominative · plural · masculine | others |
| ca | ca | indeclinable | — | and |
| dehinah | dehinah | noun | nominative · plural · masculine | embodied beings |
| yajña | yajña | noun | accusative · singular · masculine | sacrifice |
| ādi | ādi | indeclinable | — | and so on |
| jāti | jāti | noun | accusative · singular · masculine | birth |
| yajanti | yajanti | verb | √yaj · present · third | they sacrifice |
| svarga | svarga | noun | accusative · singular · masculine | heaven |
| kāmaḥ | kāmaḥ | noun | nominative · singular · masculine | desirous |
| te | te | pronoun | nominative · plural · masculine | they |
| punya | punya | adjective | — | holy |
| lokeṣu | lokeṣu | noun | locative · plural · masculine | worlds |
| dehinah | dehinah | noun | nominative · plural · masculine | embodied beings |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as highlighting the limitations of worship driven by desires for material gain, such as attaining heaven. He argues that those who are driven by such desires are still trapped in the cycle of birth and death, which is rooted in ignorance (avidyā) of the true nature of the Self (ātman). Śaṅkarācārya emphasizes that true liberation can only be achieved by realizing the non-dual nature of Brahman and ātman, beyond all desires and dualities. In his view, this verse points to the necessity of transcending worldly desires and seeking knowledge of the ultimate reality, underscoring the path to self-realization and mokṣa. The focus on the embodied beings (dehinaḥ) worshiping for the sake of heaven underscores the conditional nature of their existence, in contrast to the unconditional, absolute nature of Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as illustrating the variegated nature of devotion (bhakti) among embodied souls (jīvas). He notes that some jīvas are motivated by the desire for material rewards, such as heaven, and worship accordingly. However, Rāmānujācārya teaches that the highest form of devotion is that which is motivated by selfless love for the Lord (īśvara), unencumbered by desires for personal gain. He sees this verse as part of the Bhagavad Gītā's larger narrative, which encourages the jīva to cultivate a deeper, more personal relationship with Īśvara, transcending mere ritualistic worship for material benefits. For Rāmānujācārya, the key to liberation lies in recognizing the intrinsic dependence of the jīva on Īśvara and engaging in devotion that reflects this understanding.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal applications of Vedāntic principles. He might view this verse as highlighting the diversity of human aspirations and the various paths individuals take in pursuit of fulfillment. Vivekānanda would likely interpret the 'virtuous worlds' (punyalokeṣu) as symbolic of the higher states of consciousness that individuals can attain through their efforts, whether those efforts are directed towards material success, spiritual growth, or a combination of both. He would encourage individuals to look beyond the superficial rewards of worship and instead seek the deeper, inner transformation that comes from realizing one's true nature and potential. This interpretation aligns with Vivekānanda's broader message of the importance of self-reliance, the pursuit of knowledge, and the cultivation of a strong, compassionate character, all of which are seen as essential for achieving true fulfillment and contributing positively to society.